Showing posts with label Ifa. Show all posts
Showing posts with label Ifa. Show all posts

Saturday, May 16, 2015

Ifa and the Physics of Nikola Tesla by Awo Falokun

Agbo Ato,

I believe Ifa is rooted in deep physics. Last week I posted an article on the difference between the world view of Einstein and Nikola Tesla, making the observation that I believed Tesla was close to Ifa physics than Einstein.  I want to make comments on that article to support my belief.

Tesla vs EinsteinMarc J. Seifer, New Dawn
Waking Times
Nikola Tesla (1856-1943) was an electrical inventor, well known as a competitor of arch rival Tom Edison. Where Edison’s inventions include the light bulb, the microphone in the telephone and the phonograph, Tesla’s inventions include fluorescent lighting, the AC hydroelectric power system and wireless communication. Tesla is therefore mostly billed as an inventor.

COMMENTARY:  Tesla applied for over a thousand patents.  He claimed the ideas for his inventions were given to him by Alien Beings who communicated with him telepathically.  His description of that dialogue is very similar to the communication that occurs when in possession with Ela.  Tesla’s mother was a gifted medium and all through his life Tesla communicated directly with animals especially pigeons.

The fact is, Tesla was also a physicist who studied in college such courses as analytic geometry, experimental physics and higher mathematics.1 In his early 1890s lectures at Columbia University, the Chicago World’s Fair and at Royal Societies in Paris and London, building on the ideas of Isaac Newton and Lord Kelvin, Tesla demonstrated and discussed the structure of atoms as being similar to solar systems and wave-like and particle-like aspects to what later became known as the photon. Colleagues he lectured before and corresponded with included many Nobel Prize winners like Wilhelm Roentgen, J.J. Thompson, Lord Raleigh, Ernst Rutherford and Robert Millikan and other scientists such as Elmer Sperry, Sir William Crookes, Sir Oliver Lodge, Lord Kelvin, Heinreich Hertz and Hermann von Helmholtz.

COMMENTARY:  Tesla concept of the atom is based on the idea of inter-dimensional energy patterns.  This concept is expressed symbolically in Ifa by the marks of Ode.  The structure of atoms as described by Tesla is consistent with the ancient Egyptian idea of the Merkaba as the basic energy pattern in the universe.

As far as I know, no standard text on the history of physics mentions Tesla even though these ideas would lead to Nobel Prizes when they were further developed by Rutherford and Bohr (with their solar-system description of the atom with electrons orbiting the nucleus) and Einstein’s discovery of the photoelectric effect, which was equivalent to Tesla’s wave and particle-like description of light.

COMMENTARY:  There is no doubt that Tesla’s ideas have been deliberated suppressed.  There are clear indications his research was confiscated by the government after his death and that it was used to produce secret technology used the US intelligence community.

However, another idea which Tesla discussed was abandoned by modern physicists, and that was the concept of the all-pervasive ether. This led to a number of key differences between Tesla’s view of the world as compared to that of Albert Einstein (1879-1955). Tesla disagreed with the findings of Einstein’s Theory of Relativity in a number of ways. As far back as the turn of the century, Tesla thought that he had intercepted cosmic rays emanating from the sun that attained velocities “vastly exceeding that of light.” In the last decade of his life he also claimed that these cosmic rays could be harnessed to generate electrical power. Tesla also saw radioactivity as evidence of the material body absorbing energy as much as it was giving it up.

COMMENTARY:  In the topographical metaphor of Ifa symbolic language what Tesla called ether is called Ala in the language of Ifa.  Ala represents white light or the fundamental building block of creation.  This light has consciousness and weaves together the entire fabric of creation which is why Ala is sometimes translated to mean white cloth metaphor of cloth describing the threads that hold creation together.  This metaphor is consistent with string theory in quantum physics which postulates narrow bands of energy as the gateway between dimensions in a multi-dimensional universe.

On a separate front, the inventor stated that the impulses transmitted from his turn of the century Wardenclyffe wireless transmitting tower would also travel at velocities in excess of the speed of light. He likened the effect to the moon’s shadow spreading over the Earth.

COMMENTARY:  The secret of free electricity is coded into Odu Ifa and is one of the ancient mysteries of Ifa that is preserved in the awo of Ifa.

It is very difficult to explicate the first two speculations concerning tachyonic (faster than lightspeed) cosmic rays and radioactivity. However, with regard to the third claim, this suggestion that he transmitted energy at speeds in excess of the speed of light can be discussed from a variety of points of view. As the Earth has a circumference of roughly 25,000 miles, and light travels at about 186,000 miles/second, one can see that it would take light approximately 1/7th of a second to circle the Earth. But does the Earth itself exist in its own realm, that by the nature of its size transcends the speed of light? For example, does the north pole, interact/exist with the south pole instantaneously?  If so, in a sense the theory of relativity is violated as nothing, accordingly, can “travel” faster than the speed of light, yet the Earth’s very electromagnetic unity belies that theory.

COMMENTARY:  The idea of sub-atomic particles moving faster than light is consistent with paranormal phenomena accessed by Ifa.

Taking this concept a step further, does the solar system, or galaxy, when perceived as a functional unit, interact with itself in some way that by necessity makes a mockery of the speed of light? (The galaxy, of course, is hundreds of thousands of light years long.) In fact, when we look at photographs of galaxies, we are seeing entities that are hundreds of thousands of light years long. Certainly these systems have an orthorotational stability, and/or angular momentum which exists as a gestalt (totality) in a realm that easily transcends the speed of light and therefore, in that sense, violates relativity.

COMMENTARY: This theory explains the dynamics of Spirit communication.  It also explains the ability to see into the past and the future.  Particles that travel faster than light carry information into the future.  

Concrete proof that relativity can be violated can be found in George Gamow’s watershed book Thirty Years That Shook Physics. Gamow, one of the founding fathers of quantum physics, tells us that in the mid-1920’s, Goudsmit and Uhlenbeck discovered not only that electrons were orthorotating, but also that they were spinning at 1.37 times the speed of light. Gamow makes it clear that this discovery did not violate anything in quantum physics, what it violated was Einstein’s principle that nothing could travel faster than the speed of light. Paul Adrian Dirac studied the problem. Following in the footsteps of Herman Minkowski, who used an imaginary number i, (the square root of -1) to be equivalent to the time coordinate in space-time equations, Dirac assigned the same number i to electron spin. In this way he was able to combine relativity with quantum mechanics and won a Nobel Prize for the idea in the process (1966, pp. 120-121). That was the upside. The downside was that the finding that elementary particles spin faster than the speed of light as a matter of course went the way of the passenger pigeon. No physicist talks about this anymore. What this means is that the entire evolution of 20th and nascent 21st century physics is evolving ignoring this key Goudsmit and Uhlenbeck finding. The ramifications suggest that elementary particles, by their nature, interface dimensions. Because they are spinning faster than the speed of light, the idea is that they are drawing this energy from the ether, a pre-physical realm, and converting the energy into material form.

COMMENTARY:  This is exactly what would be expected when you view Odu as Merkaba and Merkaba as inter-dimensional portal.  If the science of sub-atomic particules was fully understood it would open the door to accessing free energy, because the portal opened by movement faster than the speed of light allows energy from an invisible dimension to enter the visible universe.

The Structure of the Ether
“On a body as large as the sun, it would be impossible to project a disturbance of this kind [e.g., radio broadcasts] to any considerable distance except along the surface. It might be inferred that I am alluding to the curvature of space supposed to exist according to the teachings of relativity, but nothing could be further from my mind. I hold that space cannot be curved, for the simple reason that it can have no properties. It might as well be said that God has properties. He has not, but only attributes and these are of our own making. Of properties we can only speak when dealing with matter filling the space. To say that in the presence of large bodies space becomes curved, is equivalent to stating that something can act upon nothing. I for one, refuse to subscribe to such a view.” – Nikola Tesla3

COMMENTARY:  This is similar to the Ifa idea that Olorun cannot be limited by concepts rooted in human perception.

In Tesla’s model, a force-field would curve light around large bodies. These ideas were related to Tesla’s original theories on gravity which do not seem to have ever been published but can be ascertained by decoding related articles by or about Tesla from the 1930s and 40s. They also coincide with some of the most recent theories on physics, gravity and magnetism which challenge Einstein’s claim that nothing can travel faster than the speed of light.

COMMENTARY:  The ancients understood that gravity comes from the outside the earth and presses down it does not pull things from the earth towards the earth.  Because the ancients understood the true nature of gravity they could move huge stones by altering the effects of gravity.

E. Lerner, writing about “Magnetic Whirlwinds” in Science Digest in 1985, stated that “magnetism is as fundamental as gravity.” Citing the research and theories of plasma physicist A. Peratt of Los Alamos National Laboratory, Lerner noted:
Astronomers using [a]… radio telescope [have]… observed filaments of gas arcing far above the galactic plane. These twisting spirals appeared to be held together by a magnetic field… stretching across 500 light years…. Such magnetic vortices [may] play a major role in the universe… as important… as gravitation.4

COMMENTARY:  In Ifa this phenomena is called Ajalaye Ajalorun the winds of heaven and earth.  The symbol for this phenomena is a spiritual pattern known by the ancients as the Golden Mean.  The pattern of the Golden Mean is coded into the sequence of the senority of Odu.

Another key mystery where Tesla differs from Einstein involves the paradoxical findings of Michelson and Morley who in 1887, tried to detect the ether by using two sets of mirrors pointed at each other and placed miles apart. One set was aimed in the direction the Earth was moving and the other set was aimed at right angles to the movement of the Earth. It was hypothesised that if the ether existed, once an impulse was sent, there would be a difference in the return times of each set, yet no difference was found.

Einstein essentially agreed with the findings by stating that by its nature, the ether could not be detected. However, Einstein also upped the ante considerably by also saying that if the ether could be detected then his theory of relativity was in error.5 Einstein further stated that if light could travel like a particle it would not need a medium (i.e., the ether) to travel through. Even though most of the great scientists of the day such as Maxwell, Faraday, Kelvin, Fitzgerald and Lorentz all accepted the obvious conclusion that there had to a medium of transfer in space, i.e., the ether, all of this was glossed over. This led to a generally accepted conclusion that the ether did not exist and that is the situation today, a full century later! It would take Einstein 15 years before he addressed this glaring misconception but the damage had already been done.

COMMENTARY:  The concept of ether or Ala has been deliberately censored in academia because it is the key to free energy.  The math of the ether or Ala was clearly written down by Clark Maxwell who discovered the zero point in the earth which is the portal or Odu through which free energy travels between dimensions.  It has been proved by historian of science that Maxwell’s math was deliberately distorted by academics.  Not that this is commonly known when you see Maxwell’s tables certain equations are eliminated with a footnote saying the information has been removed from text books for reasons of national security.

In 1920, lecturing at the University of Leiden, on the topic “Ether and the Theory of Relativity,” Einstein stated outright that the ether did exist, that is was necessary as a medium of transfer because light also had wave-like properties. He even wrote Lorentz to clarify this point.6 But by now, the damage had been done. This lecture received little notice, it was ignored in Roland Clark’s watershed biography on Einstein published in 1971, and so the 20th and early 21st centuries evolved in such a way to dismiss entirely ether theory.

COMMENTARY:  Even Einstein admitted that part of his theory which continues to be taught in academia was incorrect.  This is absolute proof of censorship in academia by those who want to control information so they can continue to control resources on the planet.  I believe that knowledge belongs to everyone.

Since in the Michelson Morley experiment light travelled at the same speed in the direction the Earth was moving and at right angles to that direction, Einstein concluded that the speed of light had to be constant (according to the formulas of Special Relativity). He further suggested in 1905 that the ether of 19th century physics was not necessary although what he really meant to say was that it could not be detected. At the time, this was a radical view, it was soon widely accepted, even though it implied that there was nothing between the stars. This concept quickly became dogma as it helped solve a number of dilemmas, for instance, they no longer had to search for the ether because according to this view, it didn’t exist. “Einstein did not disprove the existence of the ether…. He only stated [in Special Relativity] that whether or not it existed, light would always travel at the same speed.”7

COMMENTARY:  The fact that there is ether and that particles can travel faster than light is the key to creating a unified field theory.  The failure of most academics to find a unified field theory is based on failure of academia to accept the incorrect assumptions made by Einstein.  The idea that there is ether and that particles travel faster than light is the basis for the technology associated with HARRP.  This is a machine located in Alaska that is a torsion field weapon that alters the earth’s atmosphere.  This means it can be used to change the weather and create earthquakes.  Some of the apparent natural disasters going on in the world are not natural disasters, they are deliberate manipulations used as part of a hidden war between two powers who have this technology.

From the perspective of popular science writers, “belief in the nonexistence of the ether remained alive, but in actuality, by 1916, Einstein had replaced the old ether in his theory of General Relativity by curved space-time itself. Only, this new ‘ether’ is no longer a medium in three-dimensional Euclidean space, but in four-dimensional non-Euclidean (curved) space-time.”8 It was this idea that was completely unacceptable to Tesla, and he criticised Einstein in the 1930s because of it.

COMMENTARY:  Tesla believed in a multi-dimensional universe.  Ifa teaches that Orun has ten dimensions which is a topographical metaphor for the description of a multi-dimensional universe.

One area where they were in some agreement, however, had to do with the speculations of the German physicist Ernest Mach. Taking his ideas from monotheistic and Buddhist teachings, and from Isaac Newton, who suggested that all material bodies attract one another through gravity, Mach postulated that the mass of any material body, such as the earth, was dependent upon some type of gravitational force from all the stars. In other words, all effects in the universe were related to all others. Einstein wrote Mach to tell him that this idea was intrinsically related to his formulation of the Theory of Relativity.9

COMMENTARY:  This idea is the basis for the theories associated with astrology called Gede in Ifa.  Gravity opens and closes inter-dimensional portals called Odu in Ifa.  This portals have direct influence on spiritual conditions on earth.  Astrology original was developed to chart the opening and closes of portals (Odu) and to explain the influence of these changes.

I have yet to find a direct quote by Tesla of Mach’s Principle, but in an article Tesla wrote in 1915, clearly based upon his writings of 1893, he states exactly this position.
There is no thing endowed with life – from man, who is enslaving the elements, to the nimblest creature – in all this world that does not sway in turn. Whenever action is born from force, though it be infinitesimal, the cosmic balance is upset and universal motion results.10

COMMENTARY:  The verses of Odu chart the various ways the motion becomes manifest.

It seems to me that the interconnectedness between all of the stars in the universe (related to Einstein’s curved space/time) is the ether.11 Similarly, Tesla’s view of the ether aligned itself with that of the Theosophists:

Long ago [I] recognised that all perceptible matter comes from a primary substance, of a tenuity beyond conception and filling all space – the Akasa or luminiferous ether – which is acted upon by the life-giving Prana or creative force, calling into existence, in never ending cycles, all things and phenomena.

The primary substance, thrown into infinitesimal whirls of prodigious velocity, becomes gross matter; the force subsiding, the motion ceases and matter disappears, reverting to the primary substance.12

COMMENTARY:  In the topographical metaphor used by Ifa, the inter-connected nature of the universe is symbolized by the mat which is why the mat is used as sacred space.

Removing the spiritual component from “Akasa,” Tesla postulated that everything in the universe derived its energy from external sources. This corresponded to his model of the automata or remote controlled robot, which received commands from the electrician, and also of himself, that is, of the human condition itself. Denying the Platonic concept of intrinsic motivation, as an Aristotelian, and thus a believer in the idea of thetabula rasa, Tesla assumed that all of his ideas came from external sources even though, paradoxically, his life was the very essence and expression of self-determination and the power of the will. Each hierarchical entity in his system was not endowed with a soul, per se, but rather, a self-directed electrical component which moved by attraction or repulsion.

COMMENTARY:  In Ifa this idea is expressed as the connection between the Ori and the Iponri between the self and the higher self.

As a non-psychologist, Tesla also negated, by necessity, the concept of the unconscious, the archetypes, and also the Freudian id, as primary motivators. So, for instance, a dream would always ultimately derive from some extrinsic factor, never from a completely inner source. However, unlike Einstein, who negated the mental component from his model concerning the primary forces of the universe, Tesla addressed this factor with his construction of the first prototype of a thinking machine, his telautomaton or remote controlled robot which was in the form of a wireless activated boat that the inventor displayed before the public at Madison Square Garden in 1898.13 In essence, for Tesla, the mind was at its basis, a binary electrical system of attractions and repulsions, stimulated from an outside source, and wholly compatible with Pavlov’s stimulus-response reflex model for cognitive processes.

COMMENTARY:  Here Tesla is trying to explain how ideas seem to come to him from nowhere.  In Ifa the source of these ideas would be identified as Orisa.

Smashing Atoms
Tesla also differed with Einstein and the quantum physicists in his view of the structure of the elementary particles and the possible consequences caused by the smashing of atoms. “I have disintegrated atoms in my experiments with a high potential vacuum tube… operat[ing] it with pressures ranging from 4,000,000 to 18,000,000 million volts…. But as to atomic energy, my experimental observations have shown that the process of disintegration is not accompanied by a liberation of such energy as might be expected from present theories.”14
To Tesla, the Theory of Relativity was just “a mass of error and deceptive ideas violently opposed to the teachings of great men of science of the past and even to common sense. The theory wraps all these errors and fallacies and clothes them in magnificent mathematical garb which fascinates, dazzles and makes people blind to the underlying error. The theory is like a beggar clothed in purple whom ignorant people take for a king. Its exponents are very brilliant men, but they are metaphysicists rather than scientists.” Writing a decade before the explosion of the atom bomb, and ignoring the space curvature data from the 1919 eclipse which supported Einstein’s idea that space was curved around large bodies such as stars, Tesla suggested that the existence of a force field would account for the same mathematical results. Thus, Tesla brazenly concluded, “Not a single one of the relativity propositions has been proved.”15

COMMENTARY:  The force field described by Tesla is the source of free energy which is why his ideas are not taught in academia.  I believe the idea of relativity as taught by Einstein was a deliberate deception that continues to this day.

It would be shortsighted to simply judge Tesla wrong and Einstein and the quantum physicists right for at least two reasons. (1) Both relativity and quantum theory have been established as incomplete, and in some sense, incompatible, theories on the structure of the universe.16 (2) Tesla was discussing these phenomena from a different perspective that was not completely analogous to the one espoused by the theoretical physicists. In Colorado Springs, for instance, Tesla was generating over 4,000,000 volts, whereas only about 1,000,000 volts is required for separating electrons from the nucleus of an atom. Thus, Tesla was able to disintegrate atoms, but in an entirely different way than that postulated by Einstein or the quantum physicists (for Tesla did not destroy the nucleus). No atomic explosion could ever occur with his type of apparatus. Tesla completely misunderstood the ramifications of Einstein’s equation E = mc2, and the corresponding suppositions of the equivalence of mass and energy. Unfortunately, he would never live to see the proof that tremendous amounts of power were locked inside the tiny space occupied by the nuclei of atoms.17

COMMENTARY:  The ability to separate energy from an atom without causing a nuclear explosion is the basis for the science of alchemy.

Gravity
Concerning the curvature of space (Einstein) versus the idea of a force field (Tesla), I discussed this point with Edwin Gora, Professor Emeritus, from Providence College. Gora, whose teachers include Werner Heisenberg and Arnold Sommerfeld, agreed that the two concepts might actually be different viable ways of describing the same thing. Both Tesla and Einstein are trying to describe the fundamental structure of space and its relationship to the constancy of lightspeed and gravity.
In an obscure paper I discovered on the web published by M. Shapkin but supposedly written by Tesla, Shapkin/Tesla states that the reason why light only travels at one speed, 186,000 mph, is because the ether, its medium of transfer, slows down photonic energy to that rate the same way air slows down sound to its constant speed.18 According to this view, the ether is a specific medium that restricts the speed of light to exactly the speed that it is. This is a very exciting theory because it suggests that the energy which manifests itself as light ultimately exists in a tachyonic realm, that is, in a realm that exceeds the speed of light.

COMMENTARY:  This suggests that unlimited energy can be produced by creating a vacuum which is exactly the point of alchemy.

Another aspect of this ether theory which derives from Tesla and numerous other modern writers such as Price and Gibson, Ed Hatch, Vencislav Bujic, Ron Heath, Warren York and David Wilcox outlined in detail in my book Transcending the Speed of Light, is that matter is constantly absorbing ether all the time.

COMMENTARY:  This is the process of transformation described in the Odu Iwori Meji which is the mystery of change in the universe.

If we look at the structure of matter, we see that it is comprised of atoms, which is, essentially, electrons orbiting protons and neutrons. But neutrons are, by definition, protons sandwiched to electrons. So the fundamental structure of matter is just two particles, electrons and protons and a glue that binds these atoms into molecules, which are photons. These particles spin. What keeps them spinning? Ether theory suggests that elementary particles are absorbing ether all the time to maintain their spin. And when they do this, they emanate the absorbed energy as electromagnetic fields. That is the link between gravity and electromagnetism.

COMMENTARY:  This is a description of the inherent balance in nature that comes from combing any Odu with its opposite Odu, meaning balance through male and female equity.  Using the topographical metaphor of Ifa gravity is female and electromagnetism is male.

Take the Earth, for instance. Classical physics sees the force of gravity as some type of almost magical attractive force between stars and planets. Ether theory has a totally different view. The reason we fall back to the Earth when we jump up is not this mystical force of gravity, but rather it is because the Earth is constantly absorbing a tremendous amount of ether to keep all of its elementary particles spinning. We are just in the way of this influx. This view explains what gravity is, and also explains Tesla’s seemingly odd statement that the sun is absorbing more energy than it is radiating. The more you think about it, the more this seemingly nutty idea makes perfect sense. The sun requires a gargantuan amount of etheric energy to keep its integrity.

COMMENTARY:  The energy absorbed by the sun comes from the ether meaning the sun is proof of the ability of free energy.

Grand Unification
Now we go to Einstein, who as we learn from the new Isaacson biography, came to reject Mach’s principle. Einstein did indeed see a connection between gravity and acceleration, but he was not ready to accept the etheric view, because to do so would mean to drive a stake through his precious theory of relativity. Remember, he said that if ether could be detected, then his theory was wrong.
According to the etheric view as espoused by the various writers listed above, Price and Gibson, et al., ether is easily detected. If you are driving in a car and accelerate greatly, you will feel a G-force. This is an increased absorption of ether. That’s what a G-force is. Ether flowing into matter is gravity, matter flowing rapidly through ether, that is, acceleration, is experienced as a G-force.
Einstein started to become aware of this in 1916, just as Louis de Broglie’s wave mechanics was coming into vogue. Where before that time physicists were looking at electrons and protons as particles, de Broglie emphasised the wave aspect of their nature. Looking at electrons as waves rather than particles makes it a lot easier to understand a quantum leap, or the shift of an electron from one orbit to another without going into an in-between state. From this de Broglie wavelike point of view, quantum leaps occur when electrons simply shift their point of focus. Once de Broglie began to gain acceptance, elementary particles including photons were now looked at more from the wave point of view and this view was more in accord with the necessity for an ether as the medium of transfer for light, for instance, to get from the sun to the Earth.

COMMENTARY:  A quantum leaps is the mechanism through which one Odu evolves into another Odu.

Initially, Einstein was still too caught up in his particle view and in Mach’s principle which suggested that all matter in the universe was interdependent. Thus, concerning rotating bodies, Einstein would write the young mathematician Karl Schwarzchild on January 9, 1916, “Inertia is simply an interaction between masses, not an effect in which space of itself is involved, separate from the observed mass.” Schwarzchild, Isaacson points out, disagreed. Now, four years later, in 1920 after reconsidering the necessity of the ether, for instance, as a means to propagate light, Einstein changed his mind. He abandoned Mach’s Principle and now saw that a rotating body did not obtain its inertia from, and in relations to, all the rest of the matter in the universe [Mach’s Principle], but on its own accord due simply to “its state of rotation [because] space is endowed with physical qualities.”19

COMMENTARY:  The topographical metaphor of Ifa expresses this idea by saying everything  in Creation has Ori or consciousness,

Because of the power of de Broglie’s emphasis on particle wave theory, Einstein shifted gears to be current. Back ahead of the curve, he lectured on the ether at Leiden University (discussed above). Einstein never came to view gravity as the absorption of ether by elementary particles and electromagnetism as a product of this process, because to do so would be to abandon relativity. Einstein also never was able to integrate gravity into his grand unification scheme, a problem he wrestled with for the entire last half of his life.

COMMENTARY:  In simple terms Einsteins theory does not work and the question is why is it still the basis of academic physics?

Once it is realised that electrons spin at speeds in excess of the speed of light, a new paradigm is born. The idea simply is that the elementary particles, by their nature, are absorbing ether all the time. This influx is what gravity is. As ether is absorbed two things happen. (1) The process enables the elementary particles to maintain their spin, and (2) Simultaneously, this etheric energy, probably stemming from what some physicists call the zero point energy realm, which is a vast reservoir of untapped energy, is transformed into electromagnetic energy. That is Grand Unification, Einstein’s dream of how to combine gravity with electromagnetism.

Tesla understood ether theory a lot better than Einstein did, but obviously, Tesla also did not truly understand the ramifications of Einstein’s famous equation E=mc2. He dismissed it as mathematical poppycock. Had he lived a few more years to see the explosion of the atom bomb, Tesla would have been forced to re-evaluate what he had discarded, and had Einstein re-evaluated the full ramifications of Tesla’s ether theory, he may have been able to achieve his grand dream of unifying gravity with electromagnetism, a process explainable by a full understanding of ether theory.
A large number of thinking physicists believe that an ether of sorts exists, and that forces of some type may transcend lightspeed. Once one begins to study ether theory, profound new insights concerning such things as particle spin, zero point energy, the fundamental structure of matter and space, the constancy of lightspeed and the link between gravity and electromagnetism begin to emerge.

COMMENTARY:  The structure of the ability of atoms to asorb ether is coded in the marks of Odu.  These marks are a two dimensional representation of a three dimensional energy pattern called a Merkaba by the ancient Egyptions.  Odu Ifa is the map of unified field theory as explained by Tesla.  It is the key to understanding the structure of the Universe.

The above is excerpted and adapted with permission from Marc J. Seifer’s book Transcending The Speed Of Light: Consciousness, Quantum Physics & the Fifth Dimension (Inner Traditions, 2008).
Footnotes:
1. Marc Seifer, Wizard: The Life & Times of Nikola Tesla, New York: Birch Lane, 1996, pp. 18-19.
2. One need not resort to Bell’s theorem of non-locality, or instantaneous transference of information, or the new worm hole theories, each which suggest extra dimensions, to follow the argument as far as I have taken it.
3.Nikola Tesla, Pioneer radio engineer gives views on power. In J. Ratzlaff (Ed.), Tesla Said. Millbrae, CA: Tesla Book Company, 1984, pp. 240-242.
4. E. Lerner, ‘Magnetic whirlwinds’, Science Digest, 6/1985, p. 26.
5. Roland Clark, Einstein: The Life & Times, NY: World Publishing, 1971, p. 78.
6. Walter Isaacson, Einstein: His Life & Universe, New York: Simon & Schuster, 2007, p. 318.
7. Edwin Gora, Physics Department, Providence College, private correspondence, 1991.
8. Ibid.
9. Einstein had really postulated two theories. The special theory of relativity postulated in 1905, dealing with uniform motions, and the general theory, which dealt with motions speeding up and slowing down. Mach’s principle is linked to the general theory.
10. Nikola Tesla, (1915), in Lectures, Patents, Articles, Belgrade: Nikola Tesla Museum, 1956, p. A-172.
11. Or one hierarchical dimension of it. Further, each point in space (in a galaxy) codes for every other point, as each contain the intersecting light from every star in the system. This idea is associated with holographic principles and the “enfolded order” where the whole is distributed throughout each part, as expounded by such theoreticians as David Bohm.
12. Nikola Tesla, 7/6/1930; J. Ratzlaff, (Ed.), Solutions to Tesla’s Secrets, Milbrae, CA: Tesla Book Company, 1981, p. 91.
13. Einstein, however, did not negate the conscious component from his philosophy. “I want to know how God created the world,” Einstein said. “I want to know his thoughts; the rest are details” [from E. Mallove, ‘Einstein’s Intoxication with God and the Cosmos’, Washington Post, 12/22/1985].
14. Nikola Tesla, ‘Radio power will revolutionize the world’, Modern Mechanix & Invention, 7/1934, pp. 40-42; 117-119.
15. Nikola Tesla, ‘Tesla, 79, promises to transmit force’, New York Times, 7/11/1935, 23:8; in Nikola Tesla, 1981, pp. 128-130.
16. “A principle of physics that Einstein held even more dear than determinism was the principle of local causality – that distant events cannot instantaneously influence local objects without mediation. What the EPR [Einstein, Podolsky, Rosen] argument did… was to show that quantum theory violated causality. This finding startled most physicists, because they held the principle of local causality sacred. This mean that either quantum physics was incomplete or non-local events [i.e., instantaneous information transmission] occurred.” The Cosmic Code, by Heinz Pagels, Bantam Books, NY, 1982, p. 139.
Einstein’s Theory of Relativity is also incomplete, as physicists have not, as yet, obtained a Grand Unification Theory based upon it. See, for instance ‘Einstein’s Dream’, by Gary Taubes, Discover, 12/1983, p. 48, whereby an 11 dimensional graviton (gravity particle) has been postulated as the ultimate particle to explain supergravity, quarks, electrons, etc.
17. It would take approximately 55 million volts to vaporise carbon, but only 4.37 million volts to change carbon into helium, the latter case within the parameters Tesla was capable of achieving [calculations performed by E. Gora]. A pound of carbon, on the other hand, if converted into nuclear energy, could provide enough electricity to run the country for an entire month [from Coleman, 1958, p. 54].
18. Mikhail Shapkin, “Unknown Manuscript of Nicola Tesla.”Farshores.org/wmtesla.htm.
19. Marc Seifer, Transcending the Speed of Light, p. 96; Isaacson, p. 125.
About the Author
MARC J. SEIFER Ph.D. is well known to the International Tesla Society, has spoken at all 7 biennial Colorado Springs Tesla Symposia 1984-1996, as well at the United Nations, West Point Military Academy, Brandeis University, the University of Vancouver, Canada, Cambridge University and Oxford University, England, in Jerusalem, Israel, in Zagreb, Croatia and in Belgrade and Novi Sad in Serbia. He is the author of Inward Journey: From Freud to Gurdjieff, Wizard: The Life & Times of Nikola Tesla and Transcending the Speed of Light, Consciousness, Quantum Physics and the Fifth Dimension published by Inner Traditions. His website iswww.marcseifer.com.
The above article appeared in New Dawn No. 113 (March-April 2009).
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© Copyright New Dawn Magazine, http://www.newdawnmagazine.com.Permission granted to freely distribute this article for non-commercial purposes if unedited and copied in full, including this notice.
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Awo Falokun is available for Ifa / Orisa Initiations and Workshops. Call: 775-741-0188 or email: awofalokun@ifabooksinc.com for more information.

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Awo Falokun and los ancianos de la comunidad de el ile Iwa pele efectuamos las siguientes iniciaciones.

Ori
Guerrero
mano de Orunmila
Obatala
Olokun
Yemaya
Shango
A ganar
Oya
Oshun
Ozain
Ibeji
Egbe
Sopera de odu
Iyaami Osorango

Para más información por favor comunicarse con Awo Falokun Fatunmbi A mi correo electrónico awofalokun@hotmail.com o mi celular 775-741-0188

Wednesday, May 13, 2015

Awo Falokun and The Elders of Ile Iwa Pele Do the Following Intiations

Ori
Ebora (Warriors)
Omolawo (one hand of Ifa)
Obatala
Olokun
Yemoja
Sango
Aganyu
Oya
Osun
Osanyin
Ibeji
Egbe
Ifa
Odu Pot
Iyaami Osoranga

For more information contact Awo Falokun Fatunmbi at awofalokun@hotmail.com
or call Awo Falokun Fatunmbi at 775 741 0188

Thursday, April 16, 2015

Sunday, April 5, 2015

Irete-Ogbe - How Odu Became Orunmila's Wife Part 12

"Odu told Orunmila that no one could disturb them.  If oso wanted to destroy them he would be destroyed.
Odu told Orunmila if Aje wanted to destroy them, she would be destroyed." 

Commentary:

Oso is a reference to the power of male ancestral societies and Aje is a reference to the power of female ancestral societies.  These powers are used to protect family lineages within any given community and family lineages can and do develop conflicts that do not necessarily contribute to the harmony of the entire community.  Giving Ifa a position of authority in a community requires protection from both personal and collective efforts to influence that authority in negative ways.  The verse is saying Odu has that power.

How does that power manifest?
When an Awo or Iyanifa integrates right brain/left brain they have the ability to go into possession with Ela.  In a state of possession Ela can take a person down the right hand path, meaning the path of elevation or down the left hand path, meaning the path of protection.

Having both witnessed and experienced the left hand path of Ela I can say that it is an extremely powerful weapon in the medicine bag of communal protection.  For this reason presentation to the Odu pot is limited to those who are considered capable of embracing iwa pele.

"Odu told Orunmila that he should never make fun of her.  Odu said if he did not make fun of her all of her work would be good and she would never fight with Orunmila."

Commentary:

Not making fun of Odu means respecting women and women's power.  The verse is saying that if Orunmila and by inference Ifa initiates abuse, denigrate or disrespect women in any way they will loose access to the ase and protection that comes from Odu.

"Odu told Orunmila if he knew what he wanted to send her to get it and it would be his.
Odu said if Orunmila sent a message for someone to suffer, that person would suffer.
Odu said if someone wanted to harm Orunmila even if only slight, she would go to war against that person.
Orunmila said I know you are important.  Orunmila said you are stronger than all other women in the world.
Orunmila said he would never be displeased with Odu.  Orunmila said none of his children would ever make fun of her because Odu is the power of the Babalawo.  Orunmila said if a Babalawo possesses Ifa he would also possess Odu."

Commentary:

Here Ifa is affirming his commitment to the taboo of Odu.  Those who believe this taboo is limited to who can and who can't see the contents of a specific pot are, I believe, missing the point.

Ire,

Awo Falokun

Wednesday, April 1, 2015

Ofo'se: Essays Exploring The Ifa Tradition by Awo Falokun

Ofo’se is a book of 34 compelling essays exploring the Ifa Tradition through the eyes of an initiated Ifa priest for over 26 years experience. Awo Falokun Fatumnbi shares insights and contemplations on a number of topics from Ifa Theology, Epistemology, Spiritual Forces, development of Good Character, and more. Awo Falokun is known for delivering highly esoteric information about the Ifa tradition in Africa and making it understandable in everyday language for westerners. Ofo’se is excellent for theological discourse on Ifa as a spiritual tradition and for deeper exploration for adherents.

- Ayele Kumari,PhD
(Iyanifa Iyafunfun Faseguntude)
Editor of "Iyanifa: Women of Wisdom"


 UFO's by Awo Falokun






List of Articles (Table of Contents)


Introduction

Chapter 1:  
Ifa and the Value of  Theological Discourse

Chapter 2: 
Dogma vs Spirituality
IFÁIYABLE

Chapter 3
Suzanne Wanger and Western Attempts to Grasp the Theology of Ifa

Chapter 4
Pierre Vergier and the Theology of Ifa

Chapter 5
My Concept of  Teaching Ifa

Chapter 6
The Obligation of Ifa Orisa  Initiates to Teach

Chapter 7
Ifa Training

Chapter 8
Iwa Pele the Ifa Concept of Good Character

Chapter 9
The Ifa Spiritual Discipline for the Development of Good Character

Chapter 10
Conversations with a Wise Man

Chapter 11
Impressions of a Wise Man

Chapter 12
Suuru the Ifa Concept Of Inner Peace

Chapter 13
The Role and Function of Divination

Chapter 14
Ifa and Spirit  Communication

Chapter 15
Ifa and Destiny (Atunwa)

Chapter 16
Ajo the Ifa Concept of  Improvisation

Chapter 17
Oriki Iwa-pele
Invocation for  Good Charater

Chapter 18
Ori tutu the Ifa Concept of Humility

Chapter 19
Awo the Ifa concept of  Mystery

Chapter 20
Adimu Orisa

Chapter 21
The nature of Possession

Chapter 22
How to develop the Skills of a Medium

Chapter 23
Good Character and the Influence of Elders

Chapter 24
Epistemology and Ifa Scripture

Chapter 25
Inconography and
The foundations of Ifa Theology

Chapter 26
Odu and the Ifa Concept of Family

Chapter 27
Multi-Cultralism and Ifa

Chapter 28
Ifa and the Power of Menstrual Blood

Chapter 29
The Ifa concept of Elenini

Chapter 30
Ifa and the Concept of Communal Support

Chapter 31
Odu and Alchemy

Chapter 32
The Ifa Concept of Time

Chapter 33
Baba has an Opinion

Chapter 34
Fundamentals of Theology

Tuesday, March 31, 2015

Irete-Ogbe - How Odu Became Orunmila's Wife Part 11 by Awo Falokun


"Together Orunmila and Odu went into the world.  Odu said I will teach you my taboo.  Odu said you must not let your other wives see my face.  Odu said she would fight whoever looked at her face.  Orunmila said he would honor her taboo."
       
Commentary:

There are different variations on this verse and there is widespread debate on the nature and meaning of this taboo.  Here we see the taboo against letting women see Odu is not directed against all women, it is directed against women other than Odu.

Some of the debate on this topic advocates the notion that only men can look inside the Odu pot and because only men can look the pot this taboo somehow makes men more powerful than women, or more spiritually developed; any number of similar variations.

The purpose of looking into a pot is to receive the ase or spiritual power of that pot and to allow the ase of the pot to transform the ori or consciousness of the person who is blessed to view the ase.  If Odu represents primal feminine spiritual power than men who look into the pot during initiation do so as a way of expanding their own consciousness to include an experience of the feminine perspective.   If a woman looked into the pot it would only serve to show her something that she already has, there would be no transformation.  Nothing suggests, implies or infers anything at all about the relative worth of men or women.  It is simply a reaffirmation of the message implied by the name of the diviner’s suggestion a model for cooperative effort.

This section of the Odu is also an implied reference to a rule of order in Ogboni.  It is one of the functions of Ogboni to assign an elder mother from Iyaami to protect the awo of a particular community.  The elder mother is usually the first wife of the awo.  However there can be exceptions, in particular when an awo is married to a non-traditional woman who does not participate in Iyaami ritual.
       
"Odu told Orunmila she would transform his burdens into good fortune.  Odu said she would heal all things.  Odu said she would change anything that went wrong and make it right."

Commentary:

This verse is simply saying Orunmila who has access to the tools for divination and therefore the knowledge of how to fix a problem must still rely on Odu for the spiritual power to implement that knowledge.

I would argue that those awo who claim Ifa is only for men have not made a close reading of Odu Ifa.  In my opinion Irete Ogbe is just one of many Odu that stress the value of men and women working together.

Commentary:

"Odu told Orunmila if he honored her taboo she would makes things good in the world."

Honoring the taboo means both not letting the uninitiated look into the Odu pot and insuring that men integrate the feminine perspective into their own ori.  The feminine perspective is not so much a gender issue as it is a symbolic reference to the need for Ifa priests to embrace the qualities of empathy, compassion and the unconditional love of a mother to a child.  These qualities are needed to insure that the power of Odu, the power of the primal female ase, is used in a positive way that elevates the entire community and not just the needs of a single person.

On the level of topographical metaphor some scientists have recently suggested that the structure of DNA is coded into gravity.  That means whenever evolution creates a planet with water the fundamental forces of nature conspire to produce life.  The scientist who advocate the idea that DNA is coded into gravity say that this structure is transformed into physical reality when the form of DNA comes in contact with water and light.  We have the Forces of Nature of feminine water meeting masculine light.

The verse is clearly making a reference to the fundamental nature of pro-creation and making the point that this interaction is coded into Ifa ritual.

Ire,

Awo Falokun



Sunday, March 22, 2015

Ori The Ifá Concept of Consciousness

An Ifa World Perspective Book Preview


     
 Or The Ifa Concept of Consciousness
 Ori is the Yoruba word used to describe the vessel that is able to process conscious thought.  In the Ifá description of ori consciousness is an integration of thoughts and emotions.  When an Ifá elder is admonishing someone to think clearly they will typically point to their heart and not their head.  The integration of thought and emotion creates ori ire or wisdom. Ifá says Ologbon a d’omugo l’ai l’ogbon-inu meaning the person who fails to make use of their wisdom becomes a fool.

According to Ifá, ori has four distinct arenas of perception; we think about our internal experience (identify emotions), we acknowledge our relationship with other people and things (evaluate levels of trust and empathy), we examine the past (access memory) and we envision the future (activate imagination).  

The four modes of consciousness can be symbolized by a circle sectioned into four equal quadrants.  In the literature on comparative religion this symbolic representation of inner experience is called a mandala.  In Ifá the mandala of consciousness is symbolized by the circular divination tray.  The quartered circle is a universal symbol of the self that appears in virtually every religious tradition throughout history.  It is found in the sand paintings of Hopi shamans, the healing circles of Tibetan Buddhist, the temple art of Islam, the stained glass windows of Gothic Cathedrals and the markings on the Ifá divination tray. 

In the course of a day the mind flips through the quadrants quickly as a method of processing information.  When we encounter new experience, we examine how it feels, we remember similar feelings, and we consider how the experience impacts our relationships and we imagine the effect the experience will have on future events.  

Ifá says Orisirisi eda lowo le lale yato fun eda tojade lowure meaning at sundown a different person enters the house than the one who left in the morning.  The idea of being on a spiritual path suggests that a person is making use of specific techniques to facilitate the integration of new information and new experience.  Employing the symbolic language of the mandala, we are widening the circumference of the circle by expanding the calabash of personal experience.  

In Ifá many of the techniques used to train the ori are taught in the form of codes of behavior passed from one generation to the next as cultural expectations and through participation in rituals that reveal the mystery of transcendent symbols. Ifá has no monasteries and no universities; the Ifá School of learning is the extended family where everyone takes on the responsibility of being a mentor and teacher to younger generations.  

When casting the oracle, Ifá diviners invoke the four quadrants of the mandala that appear on the divination tray by saying Iba se ila orun, iba se iwo orun, iba se ariwa, iba se guusu.  The east (ila orun) is located on the top of the tray in the realm of the Spirits of air.  The west (iwo orun) is located at the bottom of the tray in the realm of the Spirits of the earth.   The north (ariwa) is located on the left side of the tray in the realm of the Spirits of fire.  The south (guusu) is located on the right side of the tray in the realm of Spirits of water.  Some literature on this subject shows the north on the top of the tray based on the ethnocentric notion that African divination trays use the same orientation as AAA maps.  In my experience those references are inaccurate.  

In psychological terms, air is associated with breathing and our experience of self; earth is associated with survival and our relationships with others; fire is associated with transformation and our ability to vision the future, and water is associated with am biotic fluid and our memories of the past.   The four components of the ori are like spokes on a wheel linking the consciousness of the person to similar patterns of consciousness outside direct experience.  This means ori has access to transcendent realms of perception called Orun in Ifá and often referred to as the collective unconscious in transpersonal schools of psychology.

Ifá divination directs the diviner towards one of the 256 verses of Ifá oral scripture.  The verse identifies the clients most compelling and immediate spiritual lesson.  Once the lesson has been identified the diviner may give the client two symbolic objects (stone and shell) used to determine the orientation of the divination.  This process is believed to be direct communication with the client’s ori.  It is used to determine either if the client will easily assimilate and integrate the four components of ori, learn the lesson and receive the blessing that comes with expanded consciousness, or if the client is in resistance to the lesson leading to potentially self-defeating behavior. Ifá says; Awon ti won segun ota, ko sohun ti yio fa iberu ota meaning those who conquer the enemy within have nothing to fear from the enemy without.  Ifá divination is rooted in the idea of conquering the enemy within.  

The smooth assimilation of the lesson from divination is called ire.  The word for resistance to the lesson from divination is ibi.  In Yoruba the word ibi means after-birth.  Holding on to the placenta after delivery is fatal.  The use of the word ibi in the context of divination suggests the person is holding on to thought forms (dogma) that are resistant to the lesson at hand (ire).  I would describe ibi as opposition to embracing an open-ended worldview.  Ibi is the solidification of dogma.  Solidification occurs because letting go of strongly held beliefs is experienced as loss of self.  It literally feels like a threat to your physical existence.  More accurately it is a spiritual death that lays the foundation for rebirth and continued growth.  The death of the old self is frightening and seldom comes without struggle or resistance.  

Ifá says Iberu ie fa iku ara tabi ti emi meaning fear is the parent of premature death.  Resistance to change requires full time effort.  If you focus all of your attention on ignoring your lessons, there is no time for living in the moment.  Failure to live in the moment is extremely dangerous.  Learning Ifá is a process of embracing modes of behavior that facilitate the smooth transition of ibi into ire.  Anticipating the inevitable emergence of a new self from the death of the old self makes change less fearful.

If ibi is transformed into ire it tends to become solidified in one of the four quadrants of the Ifá mandala.  Someone who is afraid of the future will remain stuck in the past.  The most common example is the adult who refuses to grow up, wanting the lack of responsibilities associated with childhood to continue throughout life.  Someone who is avoiding dealing with developmental problems will constantly run in search of a better future.  I see this manifest when people say my life would get better if only I could win the lottery.  Someone who is fearful of being successful in the world can mask the fear by focusing all their attention on spiritual matters.  They do this in an effort to justify failure in practical matters by saying success is unimportant.  Someone who is obsessed with success could be avoiding dealing with moral and ethical considerations that are part of spiritual development.  The avoidance is often rooted in low self-esteem.  This leads to the false notion that the problem can be fixed by external forms of gratification.   

Divination uses ebo to break the bonds of ibi or solidified dogma.  Ebo includes offerings, healings, cleansings, rituals and initiations as ways of freeing the ori from self-imposed restrictions. Ifá describes this process by saying; mo‘bo Orisa meaning I make an offering to spirit.  If the person is in alignment with their higher self and free from the shackles of dogma Ifá says, mo sin Olodumare meaning I serve God.  

Staying stuck in ibi literally deifies the problem.  Instead of worshipping Source, we worship whatever it takes to stay stuck.  Christians call this idolatry.  As an issue of survival we devote all our conscious effort to creating a world that supports our distorted vision of reality by surrounding ourselves with peers who share our limited worldview.  

If anyone from the circle of support deviates from the norm, they become the scapegoat, someone who is falsely accused of being responsible for the problems of the group.  If the scapegoat refuses to submit to the will of the group they are shunned, banned, avoided and demonized.  In the process we claim to follow the guidance of Spirit and imagine that Spirit wants us to behave in childish ways.  We claim to follow the guidance of Spirit and believe we can control the future.  We claim to follow the guidance of Spirit and ignore our financial responsibilities while pretending to be religious devotees.  We claim to follow the guidance of Spirit by becoming workaholics justifying the obsession for the sake of the family.  Mo sin Olodumare means serving God by being appropriate in the moment.  Being appropriate in the moment can only happen if we see the world unencumbered by delusions generated by dogma.  When any group attacks a member who is not a threat, the group sows the seeds of its own self-destruction.  A healthy community embraces diversity of opinions.  If you want to understand Ifá as a worldview, never demonize anyone, replace criticism with empathy, replace moral judgment with ebo, replace anger with understanding and replace self-pity with the courage to change.  

The fear of change is rooted in a fear of loss of self only when self-perception is rooted in dogma.  Discard the self-limiting ideas and the fear disappears.  Theologians define dogma as a strongly asserted metaphysical principle.  Dogma is commonly associated with religious indoctrination.  From a psychological perspective, most individuals create dogma during their developmental years when their interpretation of life experience is falsely elevated to an inflexible personalized view of the Laws of Nature.  For example a child grows up in a family where the predominate interaction with their parents involves the threat of punishment and physical abuse.   The inherent need to be nurtured comes in conflict with the reality of pain and suffering.  Rather than admit to not being loved, the child decides that love is expressed through violence.  Growing up the child will associate with other children who share the same worldview.  It is often easier to look for external support of a dogmatic principle than it is too deal with the painful truth at the core of a conflict.  As an adult that same child might seek a religious community that sanctions severe corporal punishment of children.  The dogmatic worldview gets reinforced by an extended community and is solidified as God’s Will while being passed down to another generation.  

I refer to the process as deifying an internal conflict.  Nazi’s believed genocide was God’s Will.  There was a time when Catholics believed burning witches was God’s Will.  There are Christians today who believe killing abortion clinic doctors is God’s Will.  There are Ifá priests who believe God hates homosexuals and that women are inferior to men.  Every American President who has declared war does so with God’s endorsement.  Anytime you claim another human being is unworthy of being a part of your community you are invoking what you believe to be God’s Will.  The only way you can convince yourself you are a prophet is to surround yourself with people who also think they know the Will of God.  At this point your personal ibi becomes communal ibi.  Communal ibi makes the job of personal transformation more difficult.  Encouraging communal ibi is the tactic of colonialism better known as divide and conquer.  

Once an unresolved problem is arrogantly elevated to a dogmatic principle there is no impetus for resolution.  If I believe God wants me to be a racist I have no reason to examine racists behavior.  If I believe God made men superior to women, I have no reason to examine my sexism.  If I believe God condemns homosexuals, I have no reason to examine my homophobia.  Once we invoke God’s Will life becomes very simple.  The problem is the ori knows we are embracing a lie.  The more the lie becomes manifest in the world, the more likely ori will send Esu O’dara on a mission to shake the ibi loose and continue the process of growth.

Unresolved conflict leads to tension and anger.  When there is no impetus to resolve the problem the ori looks for an alternative means to discharge the frustration and anger.  At times this will manifest as passive aggression, the attempt to control the behavior of others by pretending to be victim.  To repress the pain of unresolved conflict a person might deaden their senses by turning to alcohol or drugs.  If the person is fortunate, they might encounter a mentor.  Someone who grew up with a similar worldview, who was able to break the shackles of their self-imposed dogma, might reveal how to embrace a more balanced and holistic interpretation of their experience.   

An example that is all too prevalent is the child who is raised to believe sexuality is “evil”.  The inability to reconcile dogma with a natural desire can cause a person to obsess on making sure others do not enjoy what has been denied to them.  The person might avoid the internal contradiction by becoming self-righteous.  They might feel the need to monitor pornography in an effort to protect others from temptation.   If the conflict continues they might feel the need to join the clergy to protect their community from “sin”.  At some point the power of the contradiction will undermine intention and the person may well become caught in a compromising situation.  If the person feels powerless to deal with the internal conflict they will tend to act out their frustration against those who are helpless.  At this point in the avoidance scenario they may even convince themselves that pedophilia is an expression of God’s Love.  

Ifá divination is a tool designed to identify self-destructive tendencies before others in the community are damaged.   Divination cannot work if Ifá is merely perceived as fixing a problem by magically manifesting a desired result without taking into consideration the need for personal transformation.   I am not saying that magical expressions of will power do not work on a short-term basis.  Nevertheless it is important to recognize that it is ultimately self-defeating.  

When I was growing up, in the sixties, the Twilight Zone and Star Trek were popular morality plays.  In some ways they were the American equivalent of the stories associated with Odu Ifá.  Imagine you are on the starship Enterprise.  You encounter a Klingon for the first time.  His name is Dank.  You look directly at Dank not knowing that in Klingon culture looking directly at someone is considered rude.  Dank is offended by your gesture and becomes belligerent.  A fight breaks out; you get a broken nose.  You process that experience by assuming all Klingon’s are bullies.  Sometime later you meet a Klingon named Gar.  You are defensive, your body language signals the message you are prepared to defend yourself, and you get a second broken nose.  Your dogma is now becoming solidified.  Later on you become stranded in space with no food or water.  A Klingon bird of prey comes to your rescue.  You refuse the aid because you are convinced it is a trap.  In the language of Ifá, ibi is creating more ibi eventually leading to premature death rather than a blessing of long life.  You remain stranded never once looking at the consequences of holding on to a worldview that is rooted in a mistake that was originally of your own making.

The negative consequences of holding on to a solidified worldview are described in the story about the two faces of Esu O’dara.  Two farmers who grew up together were best of friends.  When they passed the age of puberty they both went for divination.  Ifá said they must live on adjacent farms because their abundance would depend on mutual cooperation. Ifá said it was Esu O’dara who would teach them the mystery of abundance.  Ifá said they needed to make regular offerings to Esi O’dara to make sure their friendship was not broken.

The two young men could not imagine being separated, they could not imagine being enemies, and they could not imagine living to old age in poverty.  There was no need to appease the spirit of Esu O’dara.  One day Esu O’dara came to the farm of the two young men.  Their land was separated by a narrow path.  Esu O’dara walked down the path with one side of his face painted white and one side of his face painted red.

When Esu O’dara passed one of the young men said, “Did you see that strange fellow with the white face?”

The other responded, “No he had a red face.”

The two men got into an argument that led to a fight that ended their friendship.  One of the tools used to break the bonds of ibi is humility.  From an Ifá perspective humility is the ability to consider another point of view and to make no assumptions about that point of view until it can be tested through direct experience.   In other words test advice before rejecting it.   This requires patience and a cool head.  Ifá says Ibinu ko se ohunkohun iwa susu ni ohun gobgbo meaning anger accomplished nothing; patience is the crown of achievement.  Those who posses patience posses all things.

Another of the tools used by Ifá to avoid creating dogma comes from the holy Odu, Osa’Tura:

Iba se Osa Tura.  S’otito s’ododo, s’otito o si tun s’ododo, eni s’otiti ni Imale yoo gbe o.
Speak the truth tell the facts, speak the truth tell the facts.  Those who speak the truth are those whom the Spirits will help.

In order to facilitate the daily assimilation of new information and new experience, let us look at just one component of this verse of Ifá scripture, the word s’otito.   A loose translation of the word would be to only state the facts.  In the words of psychology, make an objective evaluation of a new event that requires analysis.  Stating the facts means make absolutely no assumptions about anything.
There is an Ifá story about Ogun that clearly expresses the value of s’otito.  In the olden days Ogun served as the village executioner.  One day a messenger of the Oba brought Ogun a man who was accused of steeling the Oba’s dog.   Ogun told the messenger he would only execute someone for telling a lie.  The messenger said the accused denied committing the crime and saw him do it.  Ogun cut off the head of the messenger, freed the prisoner and said, “I was the one who stole the dog.” 

If we examine the fable about the encounter with the Klingons we can create a hypothetical example of how being objective works.  The meeting with Dank ended in violence, the assumption was that all Klingons are rude and aggressive.  The only way this could be verified is if you personally knew every Klingon.  An objective analysis would be to say Dank was rude and violent without extending the parameters of your conclusion beyond direct experience.  Assuming that all Klingons are violent gives the problem no place to go and provides no basis for resolution.  Limiting the analysis to what is objectively know opens the door to a wide range of questions that hold the potential for fixing the problem.  Did Dank have a bad day?  Did I remind him of someone he doesn’t like?  Did he have a violent encounter with another officer from Star Fleet?  Did I unknowingly do something to offend him?  By remaining open to a number of interpretations and by not becoming locked into self-generated dogma the door remains open to gain a better understanding of Dank the person, a better understanding of Klingon culture and in this instance a better understanding of personal insensitivity.  Exploring these options means it will be less likely that the meeting with Gar will start from a defensive posture.  On the day the Klingon ship comes to your rescue you will be able to make an objective evaluation about whether or not to accept the assistance.
Ifá culture trains the younger generation in s’otito through the use of a strict taboo against gossip.  There are always two sides to every story and when someone is complaining about a perceived injustice there is a tendency to describe the event in self-serving terms.  Gossip is designed to get peer support for a dogmatic point of view.  In Ifá culture gossip is considered pointless because it carries no possibility of resolution of a problem.  In my experience an Ifá elder will only listen to a complaint when both parties are present.  If there is no immediate resolution between the parties, the matter is taken to the oracle for guidance from Spirit.  Once a problem has been fixed through divination it is taboo to re-visit the issue.  Participation in this process is part of the training for becoming an elder.  Ifá says; Ika ti ika ka, ko le yamju oro meaning the person who harms others, when they have been harmed, is unable to settle a dispute.

In Ode Remo the Oba meaning eldest father or village chief holds court in the mornings for resolving disputes.  Anyone with a problem can ask the Oba and the elders of Ogboni to settle the conflict.  If the other party is not present, the Oba will send one of his emese (messengers) to retrieve the other person.  Nothing is settled without both parties in attendance.  Those who are in dispute direct all their comments to the Oba who seeks the council of his advisors and then makes a final judgment.  In many ways it is similar to a court of law.  On a smaller scale the same process is used to settle problems within an extended family.  All serious conflicts are resolved openly with both parties and witnesses in attendance.  During the process, the participants are admonished to say only what they know, a traditional Yoruba version of the no hearsay rule followed in Western courts of law.

Removing assumptions from self-analysis is at the foundation of the Ifá concept of self-transformation.  Such rigorous self-examination is an essential process for those who aspire to learn divination.  To take one example, the verses of Odu Ifá make frequent reference to the possibility of good fortune coming from a significant stranger.  Using our hypothetic example, if the diviner has a bias against Klingons, the Star Fleet explorer who comes for divination will not be told to welcome the rescuer from a Klingon bird of prey.

There is an aspect of ibi that periodically showed up during divination that took me some time to fully understand.  It involved the appearance of elenini meaning disruptive elemental spirits.  At first it was not clear to me what exactly was meant by elemental spirit.  Over time I developed a theory based on experience and observation.  It may or may not be true and is impossible to prove because it involves a particular theory about the structure of reality.  The theory helps me dispel elenini so at the very least it is a good working hypothesis.

I believe there is a thin veil of invisible light on the boundary between dimensions of reality.  This light can be understood as pure unformed consciousness.  The light can be easily molded by human thought.  As a result of this interaction there is a global neither world of phantoms shaped by human suffering and despair.  In Ifá when this light is accessed in its pure form it manifests as a beam of light coming from the earth and moving towards the sky.  This light is called Ela from the elision e ala meaning I am the light.  It is the light of Ela that guides the prayers of an awo when they are in an altered state of consciousness meaning connected with iponri which is the higher self.

If a person is avoiding transforming ibi they will look for someone else to blame for their problems.  If there is no one to blame they will create an imaginary demon that they can claim is responsible for the disruption in their life.  If the need to create a demon is strong enough the thought form will take shape and the monster will materialize in the physical world giving apparent confirmation the problem is external and not internal.  

The current psychological literature on demonic possession has gathered convincing data that shows childhood victims of trauma create the phenomena as a form of protection.  If you are being attacked by an adult the best defense is to seek the aid of a monster.  Behind every Satanic possession is a wounded child.

In Ifá this phenomena is called elenini.  Real Spirits always respond to the power of the word.  If you tell Egun or Orisa to leave, they leave.  Elenini does not respond to the power of the word.  The more you try to dispel it in a ritual context the stronger it gets.  If a ritual exorcism is effective, the old elenini is replaced by a new manifestation far more powerful than the original.  
The only way to destroy elenin is starve it to death.  By this I mean you have to slowly work away at the internal conflicts that feed the spirit.   

The only person who can destroy an elenini is the person who created it.  This won’t happen until the person is ready to accept responsibility for the real problem.  If you try and banish an elenini in a ritual context the person who created it will view the ritual as a threat to their identity, they will resist the process by attacking you.  There is no easy solution to this problem.  My best recommendation is to refer the person with the elenini to a mentor, someone who has effectively transformed the real issue.  The ebo or ritual cleansing ends up looking more like a twelve-step program than an offering to spirit.   

It is my hope that as our communities gain more insight into this particular issue; we can share information on effective resolution.  Far too often I see the manifestation of elemental spirits given inappropriate credibility by the extended family and this is extremely disruptive because it can infect an entire community making everyone distracted by the problems of one person.  The pattern becomes especially dramatic if messages from the elenini are given the same weight as messages from spirit.

The whole concept of the extended family as mystery school is based on the concept of mentoring.  If you are teaching someone who is younger than you the idea is that you have gone through whatever experience the student is struggling with, as a result you can give them the benefit of your life lessons.  In simple terms anything you have fixed in your own life can be used as medicine for someone else.  Ifá says; W’otun w’osi l’owo fi m’mo saka meaning the right hand cannot wash itself without support from the left hand.

The idea of mentoring informs the way traditional Yoruba’s greet one another.  It is considered rude and inappropriate for a younger person to ask an older person how they are doing, or how they are feeling.  The reason for this is because in the Ifá mystery school a younger person does not offer opinions or give guidance to an elder.  Based on the admonitions of s’otitio, asking a person how they are doing carries the expectation of an honest answer.  If the older person has a problem the younger person simply is not old enough or wise enough to offer an appropriate solution based on life experience.  If you can’t assist in fixing something there is no point in discussing it.  

In Ifá culture it is not acceptable for a younger person to tell an older person what to do by claiming the message came from spirit.  A message from spirit directed towards a particular person would be taken to the person’s elder for evaluation before being delivered to the intended recipient.  

One day I was walking through Ode Remo in the middle of the afternoon.  It was very hot.  I noticed that everyone but me was inside, in the shade, keeping cool.  I decided it was time to return to the Araba’s house.  On the way home I got sick.  A grandfather came out of his house and asked me how I felt.  I told him I had an upset stomach.  He went back into his house and I continued walking.  When I reached the place where I was staying there was a box of stomach medicine on the front porch.  The grandfather asked me how I was feeling because he was in a position to fix the problem.  How that medicine got to the house before I did, I will never know.

Exercise 

Sit in a quiet place where you will not be disturbed.  Examine two new experiences that occurred in the course of the same day.  Analyze your reaction in each of the four modes of thought and write them down.  

Perception of self
Perception of self in relationship
Perception of similar past experience
Perception of possible implications for the future

Under each reaction list your assumptions.  Now review the event and look at your reaction to it minus any assumptions.  Keep your list of assumptions on your shrine or white table.  Begin to notice how similar assumptions continue to reappear in situation after situation.  Take you list of assumptions and burn them in front of your shrine or white table.  Take the ashes to the trash.  Tell yourself you are discarding all beliefs and assumptions that do not serve you well.  Turn around and walk away without looking back.  Do this every night eleven nights in a row.  This may seem like a simple process, but when a discarded assumption rears its head you will remember the walk to the trash bin and let it go.  That is the way the mind works and the reason why Ifá makes use of ritual to transform personal problems.  Ritual is an effective tool for reminding the ori a decision has been made.  If simply telling yourself to change were effective there would be no need to study any spiritual discipline. 
If an assumption remains persistent stand in front of your Ogun pot holding one of his spikes at chest level.  Promise Ogun you will stop making a particular assumption when the spike hits the floor, then drop the spike.  In Ifá an oath to Ogun is considered an absolute taboo.  If you do not have an Ogun take the oath standing at a railroad crossing.

  Get to the point where you are able to go through this process in the moment.  Being objective is the first step in a series of steps that will transform the way you perceive yourself and experience the world.  None of the other steps will work unless this step is firmly internalized and becomes second nature.


Ritual

The tension caused by unresolved internal conflict creates negative ase in our body and around our heads.  Negative thoughts have physical substance in the world and linger around us like dead skin.  Ifá has a complex system for cleaning away the negative effects of ibi or dogma.  A simple head cleaning involves saying an oriki while moving the fingers of your left hand from the middle of your forehead across the top of the head down the neck the flicking the negativity away from your body.  The word oriki literally means to praise the spirit or praise the head.  It is the Yoruba word used to described prayers used in Ifá to invoke spirit. I recommend this oriki be used as a part of the Morning Prayer cycle.  I recommend memorization so it can be used during the day whenever unresolved internal issues threaten to cause disruption.  
Orí san mi.  Orí san mi.  Orí san igede.  Orí san igede. Orí otan san mi ki nni owo lowo.  Orí otan san mi ki nbimo le mio.  Orí oto san mi ki nni aya.  Orí oto san mi ki nkole mole.  Orí san mi o.  Orí san mi o.  Orí san mi o.  Oloma ajiki, ìwá ni mope.  Ase.

Inner Spirit guide me.  Inner Spirit guide me.  Inner Spirit support me. Inner Spirit support me. Inner Spirit support my abundance. Inner Spirit support my future children.  Inner Spirit support my relationship. Inner Spirit protect my house.  Inner Spirit guide me.  Inner Spirit guide me.  Inner Spirit guide me.  Protector of Children, my inner character is thankful.  May it be so.

Make a commitment to yourself in front of either your Ogun shrine or a railroad crossing.  Promise Ogun you will not engage in gossip, at all ever.  Instead decide to deal directly with any person who causes you upset.  Make the commitment for one month then objectively consider whether or not the direct approach is more effective. 

Learn Oriki Ori

Orí san mi.  Orí san mi.  Orí san igede.  Orí san igede.
Inner Spirit guide me.  Inner Spirit guide me.  Inner Spirit support me.  Inner Spirit support me.
Orí otan san mi ki nni owo lowo.  Orí otan san mi ki nbimo le mio.
Inner Spirit supports my abundance. Inner Spirit supports my future children.
Orí oto san mi ki nni aya.  Orí oto san mi ki nkole mole.
Inner Spirit supports my relationship. Inner Spirit protects my house.
Orí san mi o.  Orí san mi o.  Orí san mi o.  Oloma ajiki,  ìwá ni mope.  Ase.
Inner Spirit guides me.  Inner Spirit guides me.  Inner Spirit guides me.  Protector of Children, my inner character is thankful.  May it be so.


Click the link to purchase: Ori The Ifá Concept of Consciousness


Ire,
Awo Falokun

Awo Falokun is available for Ifa / Orisa Initiations and Workshops. Call: 775-741-0188 or email: awofalokun@ifabooksinc.com for more information.

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Friday, March 20, 2015

Irete-Ogbe - How Odu became Orunmila's wife Part 8




"Orunmila consulted his Babalawo who consulted Ifa.  Orunmila was told, "If we teach a person to be intelligent, that person will be intelligent, if we teach a person to be stupid, that person will be stupid.  Ifa told Orunmila to take Odu as his wife.  The Babalawo said a power is in the hands of Odu.  They said because of this power Orunmila must make an offering to the Earth.  They said the offering must be made for the welfare of all people.  The said the offering must be made so Odu will not kill people, and so Odu will not eat people because the power of Odu is greater than the power of Orunmila.  They said Orunmila must quickly make ebo.  The Babalawo gave him the ingredients for the ebo."

Commentary:

In the previous section of the verse the point is made that the power of Odu is morally neutral from the point of view of human judgment.  This section of the verse is saying that Odu comes in alignment with Orunmila so that the power of Odu will be used for the good of the people.  One of the primary responsibilities of those who are initiated into the mysteries of Orunmila is to provide communal guidance through the study and use of Ifa divination.  Morally judgments are based on weighing the needs of the individual against the needs of the collective.  If all decisions were made based on personal needs there would be little if any communal harmony.  Odu aligns herself with Orunmila to insure harmony in nature and harmony in the world of humans.

Again if we look at Ifa scripture as multi-dimensional metaphor the Concept of Odu is the concept of inter-dimensional transference of ase or energy.  Olodumare from the elision Olo odu osumare meaning the owner of the mystery of the Rainbow Serpent is a reference to Olodumare being the source of physical reality.  The concept of Rainbow Serpent is the concept of the full spectrum of light which in Western Science is created by sound and in Ifa is created by Oro or the power of the Primal Word.  Olo odu is a reference to the primal womb that gave birth to all of Creation.
As topographical metaphor this section of the Scripture is saying that balance is essential in the Natural World to avoid self-destruction.  The physical world comes into Being through the polarity of electromagnetism and gravity and through the polarity of the weak and strong forces that create atoms.  If gravity were to become stronger than light the Universe would crash in on itself and implode.

On a personal level the verse is suggesting there is value in balancing the male consciousness with female consciousness in both men and women.  This is the reason why it is common in many lineages to identify a father and mother Orisa.  It is the integration of these primal forces of expansion and contraction that gives shape to personal identity.

The verse is also saying the power of Odu is stronger than the power of Orunmila and that the power of Odu must be given to men by women.  The reference is the idea that Orunmila must take Odu as his wife.  Some would incorrectly interpret this to mean Orunmila must control Odu.  I believe a better interpretation would be that Orunmila needs to create harmony with Odu.

This harmony is created by men in a number of ways.  When a man enters Igbodu he is presented to Igba Odu or the pot that represents primal female energy.  This presentation puts a man in contact or I would say puts a man in possession with female ase.  The experience of being presented to the Odu pot puts a man’s ori in balance.  It balances right brain, left brain polarity which can be described metaphorically as integrating the male and female aspect of the Ori.

The integration of Ori is the event that allows an Ifa initiate to become an effective diviner.  If a diviner cannot empathize with the female experience he cannot accurately identify the source of problems brought to him by a woman and this inability makes his divination ineffective.

The reference to the idea of teaching someone to be stupid makes someone stupid and the idea of teaching someone  intelligent makes them intelligent is I believe essential to understanding the Ifa system of initiation.

Intelligence is not about how much you know, intelligence is about transforming experience into wisdom.  The process of integration experience into wisdom involves the integration of the male and female aspect of Ori.  Without this integration there is ongoing conflict between men and women that leads to conflict in family which leads to conflict in the community until the world becomes an unsafe place to live.

The current state of violence in the world is a testimony to the failure of culture to teach wisdom.

The verse is saying that if you teach a person to be wise they will use spiritual power in a positive way.  If you teach a person to be stupid they will use spiritual power in a thoughtless and potential destructive way.  The implication here is that spiritual power is given in conjunction with ethical guidance and development of good character as an issue of survival.

Ire,
Awo Falokun

Awo Falokun is available for Ifa / Orisa Initiations and Workshops. Call: 775-741-0188 or email: awofalokun@ifabooksinc.com for more information.

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